Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.
Aayadaha lix iyo toban ilaa sagaal iyo toban ee cutubka kow iyo tobnaad ee Daanyeel waxay matalaan taariikhda ka bilaabmaysa sharciga Axadda ee dhowaan iman doona ee Maraykanka, ilaa Miikaa’iil istaago oo waqtiga nimcada aadanaha xidhmo. Sidaas daraaddeed waxay sidoo kale matalaan taariikhda ku jirta aayadda afartan iyo kow ilaa aayadda afartan iyo shan ee isla cutubkaas.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.
Laakiin kii isaga ku soo kaca wuxuu samayn doonaa sida doonistiisu tahay, oo ninna isagaa hor istaagi doonin; oo wuxuu istaagi doonaa dalka ammaanta leh, kaas oo gacantiisa lagu baabbi’in doono. Oo weliba wejigiisuu u jeedin doonaa inuu ku soo galo xoogga boqortooyadiisa oo dhan, isaga iyo kuwa qummanuna way la jiri doonaan; sidaas buu yeeli doonaa; oo wuxuu siin doonaa gabadha dumarka, si uu iyada u kharribo; laakiinse iyadu dhiniciisa ma istaagi doonto, umana ahaan doonto isaga. Taas dabadeedna wejigiisuu u jeedin doonaa jasiiradaha, oo kuwo badan buu qabsan doonaa; laakiinse amiir dano isaga u gaar ah awgeed ayaa ceebtii uu keenay joojin doona; oo isagoon ceebtiisa qaadan ayuu ku soo celin doonaa isaga dushiisa. Markaasuu wejigiisa u jeedin doonaa qalcadda dalkiisa; laakiinse wuu turunturoon doonaa oo dhici doonaa, mana la heli doono. Daanyeel 11:16–19.
When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.
Markii Walaasha White ka hadashay dhammaystirka ugu dambeeya ee cutubka kow iyo tobnaad ee Daanyeel, waxay tiri, “in taariikh badan oo lagu dhammaystiray wax sii sheegiddan dib loo celin doono.” Aayadaha kow iyo afartan ilaa shan iyo afartan waxay ku celinayaan taariikhda sii sheegidda ee aayadahan. Aayadahan waa la dhammaystiray markii Roomaankii jaahilka ahaa uu la wareegay talada dunida isaga oo marka hore qabsaday saddex degaan juqraafiyeed.
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“In kastoo Masar uusan hortaagi karin Antiyokhus, boqorkii woqooyi, Antiyokhusna ma uusan hortaagi karin Roomaankii hadda ku soo kacay isaga. Boqortooyooyin dambe ma jirin oo awood u lahaa inay iska caabiyaan quwaddan soo kacaysa. Suuriya waa la qabsaday, waxaana lagu daray boqortooyadii Roomaanka, markii Bumbey, BC 65, uu Antiyokhus Asiaticus ka xayuubiyey hantidiisii, oo Suuriya ka dhigay gobol Roomaan ah.”
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“Awooddaasii qudheedu waxay ahayd inay sidoo kale ka istaagto Dhulka Quduuska ah, oo ay baabbi’iso. Rooma waxay xidhiidh isbahaysi ah la yeelatay dadka Ilaah, Yuhuudda, sannadkii BC 162, taariikhdaas oo laga bilaabo ay meel muuqata kaga jirto jadwalka waxsii sheegyada. Hase ahaatee, ma ay helin xukunka Yahuudiya qabsasho dhab ah ilaa BC 63; markaasna sidan soo socota ayay ku dhacday.
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“Kolkii Bumbey ka soo noqday duullaankiisii uu ku qaaday Mithridates oo ahaa boqorkii Bontos, laba nin oo ku tartamayay, Hyrcanus iyo Aristobulus, ayaa u halgamayay taajka Yahuudiya. Dacwaddoodii waxaa la horkeenay Bumbey, kaasoo durbadiiba gartay dulmiga ku jira sheegashooyinka Aristobulus, hase yeeshee wuxuu jeclaystay inuu dib u dhigo go’aanka arrinta ilaa ka dib duullaankiisii muddada dheer uu aad u jeclaa ee Carabiya, isagoo markaas ballanqaaday inuu soo noqon doono oo uu arrimahooda u kala xukumi doono sida ay caddaalad iyo habboonaansho ugu muuqato. Aristobulus, isagoo gorfaynaya dareenka dhabta ah ee Bumbey, ayuu ku degdegay inuu ku laabto Yahuudiya, dadkiisiina hubeeyo, iskuna diyaariyo difaac xoog leh, isagoo go’aansaday, khatar kasta ha ku kacdee, inuu sii haysto taajka uu sii arkayay in mid kale loo xukumi doono. Bumbey si dhow ayuu u daba galay baxsadaha. Markuu Yeruusaalem ku soo dhowaaday, Aristobulus, isagoo bilaabaya inuu ka shallaayo jidkiisii, ayaa u soo baxay inuu ka hor tago, wuxuuna isku dayay inuu arrinta heshiis ku dhammeeyo isagoo ballanqaadaya isdhiibid buuxda iyo lacag aad u badan. Bumbey, isagoo aqbalay soo-jeedintan, wuxuu diray Gabinius oo madax ka ah cutub ciidan ah si uu lacagta u soo qaado. Laakiin markii taliyahaas sare Yeruusaalem yimid, wuxuu helay iridihii oo laga xidhay, waxaana korka derbiyada lagaga sheegay in magaaladu aanay ku taagnayn heshiiskaas.”
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
“Pompey, si aanu sidaas oo kale ciqaab la’aan loogu khiyaanayn, wuxuu Aristobulus, kii uu haystay oo la joogay, geliyey biraha, oo markiiba ciidankiisii oo dhan ayuu kula dhaqaaqay Yeruusaalem. Taageerayaashii Aristobulus waxay u taagnaayeen inay meeshaa difaacaan; kuwii Hyrcanusna, inay albaabbada furaan. Kuwii dambe oo badnaa, kana adkaaday, Pompey waxaa loo oggolaaday gelitaan xor ah oo magaalada ah. Markaasaa kuwii raacsanaa Aristobulus waxay dib ugu gurteen buurta macbudka, iyagoo si buuxda uga go’an inay meeshaas difaacaan sida Pompey uga go’nayd inuu qabsado. Dhammaadkii saddex bilood waxaa gidaarka laga sameeyey dalool ku filan weerar lagu qaado, oo meeshaana waxaa lagu qabsaday afka seefta. Gowraca daran ee markaas ka dhashay, laba iyo toban kun oo qof ayaa lagu laayey. Waxay ahayd muuqaal murugo leh, ayuu taariikhyahanku sheegay, in la arko wadaaddadii, iyagoo wakhtigaas ku hawlan adeegga Ilaah, haddana gacan deggan iyo ujeeddo sugan ku sii wada hawshoodii caadiga ahayd, iyagoo u muuqda kuwo aan ka warqabin rabshadda waalan, in kastoo hareerahooda saaxiibbadood loo laynayay, in kastoo marar badanna dhiiggoodii qudhoodu ku dhex qasmay kii allabaryadooda.”
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.
“Markuu dagaalkii soo afjaray, Pompey wuxuu dumiyey derbiyadii Yeruusaalem, magaalooyin dhawr ahna wuxuu ka wareejiyey xukunkii Yahuudiya una wareejiyey kii Suuriya, Yuhuuddana wuxuu ku soo rogay baad. Sidaas ayaa markii ugu horraysay Yeruusaalem guulaysi lagaga dhigay gacanta quwaddaas, taas oo ahayd inay ‘dhulka ammaanta leh’ ku haysato qabsashadeeda birta ah ilaa ay gebi ahaanba baabbi’iso.”
“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’
“AAYADDA 17. Oo wejigiisuu u jeedin doonaa inuu ku soo galo xoogga boqortooyadiisa oo dhan, kuwa qummanna way la jiri doonaan; sidaasuu yeeli doonaa; oo wuxuu siin doonaa gabadha dumarka, isagoo kharribaya iyada; laakiinse iyadu dhiniciisa ma istaagi doonto, isagaana u ahaan mayso.”
“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.
“Bishop Newton wuxuu bixiyaa akhrin kale oo aayaddan ah, taas oo u muuqata inay si ka sii cad u muujinayso macnaha, sidan soo socota: ‘Wuxuu kaloo wejigiisa u jeedin doonaa inuu xoog ku galo boqortooyada oo dhan.’ Aayadda 16 waxay ina soo gaarsiisay qabsashadii Suuriya iyo Yahuudiya ee Roomaanku sameeyeen. Rooma mar hore ayay qabsatay Makedoniya iyo Taraaqiya. Masar hadda waxay ahayd waxa keliya ee ka haray ‘boqortooyadii oo dhan’ ee Iskandhar, oo aan weli la hoos keenin awoodda Roomaanka, taas oo hadda wejigeeda u jeedisay inay xoog ku gasho dalkaas.
“Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.
“Butooleemayos Awleetis wuxuu dhintay 51 BC. Wuxuu taajkii iyo boqortooyadii Masar uga tegey wiilkiisa curadka ah iyo gabadhiisa curadda ah, Butooleemayos iyo Kiliyobaatra. Dardaarankiisa waxaa lagu qoray in ay is guursadaan oo ay si wadajir ah u taliyaan; oo maadaama ay da’ yar ahaayeen, waxaa la geliyey mas’uuliyadda ilaalo ee Roomaanka. Dadkii Roomaanka ayaa aqbalay xilkaas, waxayna Bambeey u magacaabeen ilaaliyaha dhaxal-sugayaasha da’da yar ee Masar.”
“A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.
“Wax yar kaddib markii muran ka dhex qarxay Pompey iyo Caesar, ayaa dagaalkii caanka ahaa ee Pharsalia lagu dhex galay labada jeneraal. Pompey, markii la jebiyey, wuxuu u qaxay Masar. Caesar markiiba halkaas ayuu ku daba tegay; hase ahaatee, ka hor intuusan imanin, Pompey si liidata oo khiyaano leh ayaa loo dilay Ptolemy, kaas oo uu isagu u ahaan jiray ilaaliye loo magacaabay. Sidaa darteed Caesar wuxuu la wareegay magacaabistii Pompey la siiyey, isagoo noqday ilaaliyaha Ptolemy iyo Cleopatra. Wuxuu Masar ka helay iyada oo kacsan rabshado gudaha ah awgood, maadaama Ptolemy iyo Cleopatra ay isu cadow noqdeen, iyaduna laga qaaday qaybteedii xukunka. Si kastaba ha ahaatee, ma uu ka labalabayn inuu Alexandria kaga soo dego ciidankiisa yar, 800 fardooley ah iyo 3200 lugta ah, inuu dacwaddaas qaado oo uu ku hawlgalo xallinteeda. Maalinba maalinta ka dambaysa markii dhibaatooyinku sii kordhayeen, Caesar wuxuu arkay in ciidankiisa yari aanu ku filnayn inuu ku ilaashado meeshiisa, oo maadaama uusan Masar ka bixi karin dabaysha woqooyi ee xilligaas dhacaysay awgeed, ayuu Aasiya u diray amar ah in dhammaan ciidammadii uu qaybtaas ku hayey ay ugu yimaadaan gargaar sida ugu dhakhsaha badan.”
“In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.
“Isagoo ku hadlaya qaab kibir iyo sarreyn aad u weyn leh, ayuu amar ku bixiyey in Ptolemy iyo Cleopatra ay kala diraan ciidamadooda, hortiisa uga soo muuqdaan si loo xalliyo khilaafkooda, oo ay ku nagaadaan go’aankiisa. Maadaama Masar ahayd boqortooyo madax-bannaan, amarkan isla weynaa waxaa loo arkay meel ka dhac ku ah haybadda boqornimadeeda; taas aawadeedna Masriyiintii, iyagoo aad u cadhooday, ayaa hubkii qaatay. Kaysar wuxuu ku jawaabay in uu sidaas u sameeyey isaga oo ku dhaqmaya doonistii aabbahood, Auletes, oo carruurtiisa geliyey hoos-ilaalinta golaha odayaasha iyo dadka Rooma; awoodda oo dhammuna xilligaas ay hadda ku urursanayd shakhsiyaddiisa isagoo qunsul ah; iyo in, maadaama uu yahay ilaaliye, uu xaq u lahaa inuu dhexdhexaadiyo oo kala xukumo.”
“The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.
“Arrintii ayaa ugu dambayntii hortiisa la keenay, waxaana loo magacaabay qareenno u doodaya dacwadda dhinacyada kala duwan. Cleopatra, iyadoo ka warqabtay tabarta daciifka ah ee guuleystihii weynaa ee Roomaanka, waxay garatay in quruxda joogitaankeedu ay ka waxtar badan doonto helidda xukun iyada u hiilinaya marka loo eego qareen kasta oo ay adeegsan kari lahayd. Si ay u gaadho hortiisa iyadoo aan la dareemin, waxay adeegsatay xeeladdan soo socota: Iyadoo si buuxda isu jiifisay xidhmo dhar ah dhexdeeda, Apollodorus, oo ahaa addoonkeedii Sicilianka ahaa, ayaa ku duubay maro, xarig ku xidhay, dabadeedna garbihiisa xoogga badan ee Herculean-ka ah kor ugu qaaday, una dhaqaaqay qolalkii Caesar. Isagoo ku andacoonaya inuu hadiyad u sido janankii Roomaanka, waxaa laga geliyey iridda qalcadda, wuxuu galay hortii Caesar, culayskiina cagihiisa ayuu dhigay. Markii Caesar furfuray xidhmadan nool, bal eeg! Cleopatra oo qurux badan ayaa hortiisa istaagtay. Aad buu uga fogaa inuu ka xumaado xeeladdaas, oo maadaama uu lahaa dabeecad lagu tilmaamay 2 Butros 2:14, araggii ugu horreeyey ee qof sidaas u qurux badan leh, ayuu Rollin leeyahay, wuxuu ku yeeshay saamayntii oo dhan ee ay iyadu doonaysay.”
“Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.
“Qaysar ugu dambayntii wuxuu amar ku bixiyey in walaalka iyo walaashu si wadajir ah u degaan carshiga, sida uu ahaa qasdiga dardaaranka. Pothinus, oo ahaa wasiirka ugu sarreeya ee dawladda, kana ahaa kan ugu weyn ee ka shaqeeyey in Cleopatra carshiga laga eryo, wuxuu ka baqay waxa ka dhalan kara soo celinteeda. Sidaas daraaddeed wuxuu bilaabay inuu Qaysar ka dhex abuuro masayr iyo nacayb, isagoo dadka dhexdiisa ku faafinaya in uu ugu dambayntii doonayo inuu Cleopatra siiyo awoodda oo dhan kaligeed. Muddo yar dabadeed kacdoon cad ayaa dhacay. Achillas, isagoo madax u ah 20,000 oo nin, ayaa usoo dhaqaaqay inuu Qaysar ka saaro Alexandria. Qaysar, isagoo si xeeladaysan raggiisii tirada yaraa ugu kala habeeyey jidadka iyo luuqyada magaalada, wax dhib ah kalama kulmin inuu weerarka dib u celiyo. Masriyiintii waxay isku dayeen inay baabi'iyaan ciidankiisii badda. Isaguna wuxuu ugu jawaabay inuu gubo koodii. Qaar ka mid ah maraakiibtii gubanaysay oo loo riixay meel u dhow dekedda agteeda, ayaa dhowr ka mid ah dhismayaashii magaalada dab qabsadeen, waxaana halkaas ku baaba'ay maktabaddii caanka ahayd ee Alexandria, oo ay ku jireen ku dhowaad 400,000 oo buug.”
“The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.
“Dagaalkii oo sii kordhaya khatartiisa, Kaysar wuxuu caawimo uga diray dalalkii deriska oo dhan. Ciidamo badeed oo waaweyn ayaa Aasiya Yar ka yimid si ay u taageeraan. Mithridates wuxuu Masar ugu baxay ciidan laga soo ururiyey Suuriya iyo Kilikhiya. Antipater kii Idumean ahaa ayaa ku biiray isaga isagoo wata 3,000 oo Yuhuud ah. Yuhuuddii haysatay marinadii loo sii maro Masar waxay u oggolaadeen ciidanka inuu gudbo iyada oo aan wax carqalad ah la kulmin. Iyadoo aanay jirin wada-shaqayntan dhinacooda ka timid, qorshaha oo dhan waa inuu fashilmi lahaa. Imaatinka ciidankan ayaa go’aamiyey loollanka. Dagaal go’aan leh ayaa lagu qaaday agagaarka Webiga Niil, kaas oo ku dhammaaday guul buuxda oo Kaysar gaadhay. Batolemy, isagoo isku dayaya inuu baxsado, wuxuu ku hafatay webiga. Markaasaa Iskandariya iyo Masar oo dhami isu dhiibeen guulaystaha. Rooma waxay hadda gashay oo la wareegtay dhammaan boqortooyadii asalka ahayd ee Alexander.”
“By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.
“Ereyga ‘kuwa qumman’ ee qoraalka ku jirta waxaa shaki la’aan loola jeedaa Yuhuudda, kuwaas oo siiyey gargaarkii hore loo soo sheegay. Tan la’aanteed, hubaal wuu fashilmi lahaa; tanse, wuxuu si buuxda Masar ugu hoos geeyey xukunkiisa, 47 BC.
“‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.
“‘Gabadha dumarka, iyada oo hallaynaysa.’ Jacaylkii kacsanaa ee Kaysar u qaaday Cleopatra, oo uu hal wiil ka dhalay, ayaa taariikhyahanku u qoondeeyey sababta keliya ee ku kalliftay inuu qaado olole khatar badan sida dagaalkii Masar. Taas ayaa ku haysay Masar muddo aad uga dheer intii ay arrimihiisu u baahnaayeen, isaga oo habeenno dhan ku luminaya casho-raacyo iyo faraxumayn uu la lahaa boqoradda anshax-xumada badan. ‘Laakiin,’ ayuu nebigu yidhi, ‘iyadu dhankiisa ma taagnaan doonto, umana ahaan doonto isaga.’ Cleopatra dabadeed waxay isku raacday Antony, cadowgii Augustus Caesar, oo waxay awooddeeda oo dhan u adeegsatay ka gees ahaanshaha Rooma.”
“‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’
“AAYADDA 18. Intaas dabadeed wuxuu wejigiisa u jeedin doonaa jasiiradaha, oo qaar badan buu qabsan doonaa; laakiinse amiir isu taagan aawadiis ayaa ceebtii uu geystay ka joojin doona; oo isagoo aan ceebtiisii qudhiisu qabin ayuu dib ugu celin doonaa korkiisa.”
“War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.
“Dagaalkii uu la galay Farnakes, boqorkii Bosfooraska Kimmeriya, ayaa ugu dambayntii ka soo jiiday Masar. ‘Markuu gaadhay meeshii cadowgu joogay,’ ayuu Prideaux yidhi, ‘isagoon nasasho siin naftiisa iyo iyagaba toona, markiiba ayuu ku kacay, oo guul buuxda ka gaadhay; warkaasna wuxuu ugu qoray saaxiibkiis saddexdan eray: Veni, vidi, vici; waan imid, waan arkay, waan guulaystay.’ Qaybta dambe ee aayaddan waxa ku jira mugdi gaar ah, waxaana jira kala duwanaansho fikradeed oo ku saabsan sida loo dabaqayo. Qaar waxay ku dabaqaan marxalad ka sii horraysa nolosha Kaysar, waxayna u malaynayaan inay ku arkaan dhammaystir ku saabsan khilaafkiisii Pompey. Laakiin dhacdooyinka ka horreeya iyo kuwa ka dambeeya ee si cad loogu qeexay wax sii sheegidda ayaa nagu khasbaya in aynu dhammaystirka qaybtan wax sii sheegidda ka dhex raadino guushii Farnakes laga gaadhay iyo dhimashadii Kaysar ee Rooma, sida lagu muujiyey aayadda xigta. Taariikh ka sii dhammaystiran oo xilligan ku saabsan ayaa laga yaabaa inay iftiimiso dhacdooyin ka dhigi lahaa dabaqidda tuducan mid aan wareer lahayn.”
“‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’
“AAYADDA 19. Markaasuu wejigiisa u jeedin doonaa qalcadda dalkiisa; laakiinse wuu turunturoon doonaa oo dhici doonaa, oo mar dambe lama heli doono.”
“After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.
“Ka dib qabsashadan, Kaysar wuxuu ka adkaaday hadhaagii ugu dambeeyey ee kooxdii Bombaay, kuwaas oo ahaa Kaato iyo Iskiibiyo oo Afrika joogay, iyo Laabiyenus iyo Vaarus oo Isbayn joogay. Markuu ku soo noqday Rooma, oo ahayd ‘qalcaddii dalkiisa,’ waxaa laga dhigay kaligii-taliye daa’im ah; waxaana la siiyey awoodo iyo maamuusyo kale oo noocaas ah oo dhab ahaan ka dhigay taliye buuxa oo boqortooyada oo dhan ah. Laakiin nebigu wuxuu sheegay inuu turunturoon doono oo dhici doono. Afkaartu waxay muujinaysaa in riditaankiisu noqon doono mid kedis ah oo aan la filayn, sida qof si lama filaan ah ugu turunturooda socodkiisa. Sidaas oo kalena ninkan, kii dagaallamay oo ku guulaystay shan boqol oo dagaal, qabsaday kun magaalo, oo dilay hal milyan iyo boqol iyo laba iyo sagaashan kun oo nin, kuma dhicin buuqa dagaalka iyo saacaddii dirirta, balse wuxuu dhacay markii uu moodayay in jidkiisu siman yahay oo ubaxyo lagu goglay, iyo markii loo haystay in khatartu aad u fog tahay; waayo, markuu kursigiisii carshiga dahabka ahaa ku fadhiistay hoolka golaha, si uu gacmaha jidhkaas uga helo magaca boqor, tooreydii khiyaanadu si kedis ah ayay qalbiga uga mudday. Kaasiyus, Buruutus, iyo shirqoolayaal kale ayaa ku soo booday, wuuna dhacay, isagoo lagu muday saddex iyo labaatan dhaawac. Sidaas ayuu si kedis ah ugu turunturooday oo u dhacay, oo mar dambe lama helin, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.
The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.
Dhammaystirka taariikhiga ah ee Roomaankii jaahilka ahaa (boqorka woqooyi), markii lagu taagay carshiga, waa taariikh sii muujinaysa taariikhda caleemo-saarka Roomada casriga ah ee midowga saddex-geesoodka ah kaas oo ka dhaca sharciga Axadda ee dhowaan imanaya. Taariikhdan waxaa sidoo kale lagu tusaaleeyey aayadaha soddon ilaa soddon iyo lix, kuwaas oo muujiyey goortii baabtiisku markii ugu horraysay lagu fadhiisiyey carshiga sannadkii 538. Aayadaha lix iyo toban ilaa sagaal iyo toban, iyo aayadaha soddon iyo kow ilaa soddon iyo lixba, labaduba waxay metelaan kacitaanka ugu dambeeya iyo dhicitaanka dhilladii Turos. Taariikhdaas waxaa kaloo lagu metelay aayadaha shan ilaa sagaal, markii boqorkii ugu horreeyey ee woqooyi la taagay ka dib markii uu qabsaday saddex degaan oo juqraafiyeed. Intaas dabadeed wuxuu heshiis la galay boqorka koonfureed, laakiinse heshiiska wuu jebiyey, waxaana ka falcelin ahaan boqorkii koonfureed gaadhsiiyey dhaawac dilaa ah, boqorkii woqooyina wuxuu ku dhintay maxaabiisnimadii Masar.
Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.
Aayadaha shanaad ilaa sagaalaad, aayadaha lix iyo tobnaad ilaa sagaal iyo tobnaad, iyo aayadaha soddonaad ilaa lix iyo soddon waxay bixiyaan saddex xariiqood oo nebiyadeed oo ku rumooba aayadaha afartan ilaa afartan iyo shan. Markii Sister White ay tilmaantay in “wax badan oo taariikhda ka mid ah oo lagu rumoobay nebiyaddan dib loo soo celin doono,” waxay dhab ahaantii ka dhignayd in cutubka oo dhan uu sawir ka bixinayo aayadaha afartan ilaa afartan iyo shan. Aayadaha labaatanaad ilaa laba iyo labaatanaad waxay tilmaamayaan dhalashada iyo dhimashada Masiixa, sidaas darteedna waxay matalayaan wakhtiga dhammaadka labadaba 1798 iyo 1989 dhalashadiisa, dabadeedna dhimashadiisii iskutallaabta dusheeda waxay matalaysay Oktoobar 22, 1844, iyo sharciga Axadda.
Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.
Aayadda saddex iyo labaatanaad waxay tilmaamaysaa axdiga u dhexeeya Yuhuudda iyo Rooma, inta lagu jiray taariikhda kacdoonkii Maccabee. “Axdiga” taariikhdaas ku jira waxa lagu matalaa taariikhaha 161 BC iyo 158 BC. Taariikhda Maccabee waxay metelaysaa xariiq gudaha ah oo bilowgeedu yahay “axdi” u dhexeeya Rooma iyo Yuhuuddii Maccabee, kaas oo ay Yuhuuddu bilaabeen, ugu dambayntiina ku dhammaaday iyadoo Yuhuuddu ku dhawaaqayaan inaanay lahayn boqor aan ka ahayn Kaysar. Aayadda saddex iyo labaatanaad dabcan waxay daba socotaa aayadaha kow iyo labaatanaad iyo laba iyo labaatanaad, aayadda kow iyo labaatanaadna waxay tilmaamaysaa dhalashadii Masiixa, taas oo ah wakhti nebiyadeed oo dhammaadka ah, halka aayadda laba iyo labaatanaad ay tilmaamayso iskutallaabta, taas oo metelaysa sharciga Axadda.
At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.
Iskutallaabta agteeda Yuhuuddu waxay Kaysar (Rooma) u aqoonsadeen boqorkooda, oo “axdiga” aayadda saddex iyo labaatanaadna wuxuu tilmaamayaa bilowgii doorashadii Yuhuuddu ay ku doorteen inay u adeegaan Rooma, isla barta dhammaadka ee Yuhuuddu kaga dhawaaqeen daacadnimadooda Rooma. Dhammaadka Yuhuudda, sida iskutallaabta lagu metelay, waxaa xiga bilowga xiriirka Yuhuudda la yeesheen Rooma.
Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.
Aayadaha afar iyo labaatanaad ilaa soddonaad waxay sharxayaan saddex boqol iyo lixdan sannadoodkii Roomaankii jaahiliga ahaa si buuxda ugu talinayey, laga bilaabo Dagaalkii Actium ee 31 BC, ilaa wareejintii caasimadda ee Rooma laga dhigay Constantinople sannadkii 330. Muddada saddexda boqol iyo lixdanka sannadood ahi waxay astaan u tahay kun laba boqol iyo lixdanka sannadood ee Roomaankii baadarigu si buuxda u talinayey, oo labadooduba waxay si wadajir ah u metelaan muddada ka bilaabata aayadda afartan iyo kow, iyo midowga saddex-geesoodka ah ee dhaca marka dhowaan la soo rogo sharciga Axadda, ilaa xidhitaanka wakhtiga nimcadu socoto.
All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.
Dhammaan khadadka taariikheed ee nebiyadeed ee cutubka kow iyo tobnaad waxay la jaanqaadaan lixda aayadood ee ugu dambeeya ee Daanyeel 11, hase yeeshee waa taariikhda nebiyadeed ee ka bilaabmaysa wakhtiga dhammaadka ee 1989, oo lagu matalay aayadda afartanaad ilaa sharciga Axadda ee aayadda afartan iyo kow, taas oo ah “qaybtaas waxsii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya.” Taariikhda bannaan looga tagay aayadda afartanaad waa Muujintii Ciise Masiix, taas oo la furfuro marka wakhtigu dhow yahay, wax yar ka hor intaan albaabka nimcadu xidhmin.
We will continue this study in the next article.
Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“Waxa aynu haysannaa qaynuunnada Ilaah iyo markhaatifurka Ciise Masiix, kaas oo ah ruuxa wax sii sheegidda. Erayga Ilaah waxaa laga helaa dhagaxyo qaali ah oo aan qiime lahayn. Kuwa baadha eraygan waa inay maankooda nadiif oo fayoow dhawraan. Marnaba waa inayan ku kacayn damac qalloocan xagga cunidda ama cabbidda.”
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
“Hadday sidan yeelaan, maskaxdu way jahawareeri doontaa; mana awoodi doonaan inay u adkaystaan culayska ku baxa qodid qoto dheer si loo ogaado macnaha waxyaalaha la xiriira dhacdooyinka gabagabada taariikhda dhulkan.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
“Marka buugaagta Daanyeel iyo Muujintii si ka sii wanaagsan loo fahmo, rumaystayaashu waxay yeelan doonaan waayo‑aragnimo diineed oo gebi ahaanba ka duwan. Waxaa la siin doonaa aragtiyo noocaas ah oo ku saabsan albaabbada furan ee samada, in qalbiga iyo maskaxdu ay ku daabacmaan dabeecadda ay kulligood waajib ku tahay inay horumariyaan si ay u gartaan barakada la doonayo inay noqoto abaalmarinta kuwa qalbiga ka daahirka ah.
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
“Rabbigu wuu barakayn doonaa dhammaan kuwa si is-hoosaysiin iyo qalbi jilicsan leh u doonaya inay gartaan waxa lagu muujiyey Muujintii. Kitaabkani waxa uu xanbaarsan yahay wax aad u badan oo uur leh aan-dhimasho oo buuxa ammaano, sidaas daraaddeedna kuwa oo dhan ee akhriya oo si dadaal leh u baadha waxay helaan barakada kuwa ‘maqla erayada waxsii sheeggan, oo xajiya waxyaalaha ku qoran dhexdeeda.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Hal wax ayaa hubaal ahaan laga garan doonaa daraasadda Muujintii—in xiriirka ka dhexeeya Ilaah iyo dadkiisu uu yahay mid dhow oo cad.”
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
“Xidhiidh cajaa’ib leh ayaa ka dhex muuqda koonka samada iyo dunidan. Waxyaalihii loo muujiyey Daanyeel ayaa dabadeed lagu dhammaystiray muujintii Yooxanaa loogu sameeyey Jasiiradda Patmos. Labadan kitaab waa in si taxaddar leh loo barto. Laba jeer ayuu Daanyeel weyddiiyey, Ilaa goormay ahaan doontaa dhammaadka wakhtigu?
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Aniguna waan maqlay, laakiinse ma aanan garan; markaasaan idhi, Sayidkaygiiyow, maxay noqon doontaa dhammaadka waxyaalahan? Oo isna wuxuu yidhi, Tag jidkaaga, Daanyeelow; waayo, erayadu way xiran yihiin oo waa la shaabadeeyey ilaa wakhtiga dhammaadka. Kuwo badan waa la daahirin doonaa, oo caddaan baa laga dhigi doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh midkoodna ma garan doono; laakiinse kuwa caqliga leh way garan doonaan. Oo tan iyo wakhtiga allabariga joogtada ah la qaadi doono, oo karaahiyada baabba’a keenta la taagi doono, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Waxaa barakaysan kan suga, oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Laakiinse adigu jidkaaga tag ilaa dhammaadku yimaado; waayo, waad nasan doontaa, oo saamigaaga ayaad ku istaagi doontaa dhammaadka maalmaha.’”
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Waxa uu ahaa Libaaxa qabiilka Yahuudah kii furay kitaabka shaabadihiisa oo siiyey Yooxanaa waxyigii ku saabsanaa waxa jiri doona maalmahan ugu dambeeya.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Daani’eel wuxuu taagnaa meeshiisii qoondeysnayd si uu markhaatifurkiisa u qaado, kaas oo la shaabadeeyey ilaa wakhtiga dhammaadka, marka farriinta malaa’igta kowaad loo dhawaaqi doono dunideenna. Arrimahani waxay leeyihiin muhiimad aan dhammaad lahayn maalmahan ugu dambeeya; hase yeeshee inta ‘kuwo badani la daahirin doono, oo la caddayn doono, oo la tijaabin doono,’ ‘kuwa sharka lehna shar bay samayn doonaan; oo kuwa sharka leh midkoodna ma fahmi doono.’ Sida ay tani run u tahay! Dembigu waa ku xadgudubka sharciga Ilaah; oo kuwa aan aqbali doonin iftiinka ku saabsan sharciga Ilaah ma fahmi doonaan ku dhawaaqidda farriimaha malaa’igta kowaad, tan labaad, iyo tan saddexaad. Kitaabka Daani’eel waxaa laga furay shaabaddii muujintii Yooxanaa, wuxuuna ina sii hor geeyaa ilaa muuqaallada ugu dambeeya ee taariikhda dunidan.”
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.
“Walaalaheennu ma maanka ku hayn doonaan in aynu ku dhex nool nahay khataraha maalmaha ugu dambeeya? Akhri Muujintii adigoo ku xidha Daanyeel. Waxyaalahan bar.” Testimonies to Ministers, 114, 115.